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I am trying to get at the moral arguments and the ethical status of various attempts at enhancement, or genetic engineering, or the bid for designer children. But there are implications for society at large.

Michael Sandel

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Michael Sandel
Age: 71
Born: 1953
Born: May 3
Pedagogue
Philosopher
Political Philosopher
University Teacher
Writer
Minneapolis
Minnesota
Michael J. Sandel
Michael Joseph Sandel
Society
Engineering
Children
Status
Trying
Ethical
Designer
Enhancement
Various
Genetic
Argument
Implications
Large
Attempts
Moral
Arguments

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The way things are does not determine the way they ought to be
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You can't go wrong with fish and chips.
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Self-knowledge is like lost innocence however unsettling you find it, it can never be 'unthought' or 'unknown'.
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I think the reason we might hesitate to pay cash to students for doing well on tests or getting good grades or reading books is that we sense that the monetary payment is an extrinsic reward.
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A better way to mutual respect is to engage directly with the moral convictions citizens bring to public life, rather than to require that people leave their deepest moral convictions outside politics before they enter.
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In some parts of the world, that sex selection for boys - and it's usually for boys - reflects sex discrimination against girls, and it leads to very large imbalances - in China, in Korea, in India - in the population between boys and girls, a vast disproportion of boys to girls, and it reflects really this discriminatory attitude toward girls.
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It's possible to make sense of what's morally at stake in an appreciation of the gift of life, or the gift of a child, without necessarily presupposing that there is a giver. What matters is that the gift - in this case, the child - not be wholly our own doing, our own product.
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Very often when we aim at the best, or what we may think is the best for our children, we aim really at lesser things, such as getting into a certain college.
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The most fateful change that unfolded during the past three decades was not an increase in greed. It was the expansion of markets, and of market values, into spheres of life where they don’t belong.
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Most economics that is taught in college and universities today projects itself as a value-neutral science. This claim has always been open to question, but I think it's especially in doubt today.
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My argument is not that we must never intervene in nature. My argument is that there is a moral difference between intervention for the sake of health, to cure or prevent disease, and intervention for the sake of achieving a competitive edge for our kids in a consumer society.
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The other effect that I worry about is the effect on the parent, that the moral teaching of humility and of the limits to our control that parenthood teaches- - that that will be lost and that we will begin to think of children more as consumer goods than as gifts that we can't fully control and for which we aren't fully responsible.
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There are some religious traditions that view human beings as participants in creation. This is true of the Jewish tradition, from which I come.
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Some parents expend great efforts to get their kids into the right nursery school or the right preschool, with the thought that that will set them on the path to success, to competitive success especially.
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Human beings are empowered to exercise dominion over nature and even to be participants in creation and yet, at the same time, there are strictures against idolatry, which is a kind of overreaching and confusing human beings' role with God's.
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I'm a supporter of embryonic stem cell research. I do think there are very important moral and also religious questions at stake in the debate over embryonic stem cell research.
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If we go too far down the road of choosing the genetic traits of children, my worry is that parenting will be less a kind of school for humility than it should be, and we will become too accustomed to regarding children as instruments of our ambition and of our desires.
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I grew up in a Jewish family, and we have raised our children in a Jewish tradition. Religion gives a framework for moral enquiry in young minds and points us to questions beyond the material.
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The majority of American states had laws by the 1930s that allowed for forced sterilization of socially undesirable categories of people, so-called feeble-minded, for example, and with Hitler culminating in genocide.
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The simplest way of understanding justice is giving people what they deserve. This idea goes back to Aristotle. The real difficulty begins with figuring out who deserves what and why.
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